and he dies, then you are liable for him; but if he descends voluntarily, then you are liable for him. However, this has no basis. There is no difference between giving an order and hiring someone, provided that the order involves no coercion or the like.

His statement, “or the like,” means: if someone other than the ruler hires him. Thus, if you hire a person to climb a tree for you or to descend into a well, and he dies, you bear no liability, because he did so willingly and of his own choice.

From this we recognize the error in those laws enacted in some countries, according to which a worker employed by companies is guaranteed compensation in every circumstance—even if he is an adult, sane, and acting voluntarily, and even if he was not deceived, having known the nature of his work and its danger, if it involved danger. This is a tyrannical ruling that contradicts the ruling of the Shariah. It is not permissible to act upon it; rather, the matter must be judged according to Allah’s Shariah. It should be said: this worker is not subject to compensation—unless he was compelled to perform the work, in which case compensation is due for him.

If you say: Is this not a universal international law?

The answer is: No. Rather, the universal international law is the law of Allah, and none of Allah’s servants has the right to legislate for Allah’s servants what is not found in the Shariah of Allah. Judgement belongs to Allah alone, as He, Most High, says: “Judgement belongs to none but Allah” [Joseph: 40]. Thus, whoever enacts laws that contradict the Shariah of Allah has claimed for himself an aspect of lordship and has associated himself with Allah, Most High, in that which is among His exclusive attributes. No one may judge among Allah’s servants except according to what Allah’s law requires. Accordingly, we say that universal international law, as well as individual popular law, is the law of Allah, which He has legislated for His servants,